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6

I don't think there is much to debate about what was graciously given or bestowed (ἐχαρίσθη not ἐδόθη). The οὐ μόνον ("not only") in antithesis to ἀλλὰ καὶ ("but also") seems to clearly indicate not only one thing but also another was given to the Christians. That is, it was graciously given to them by God (cp. 1 Cor. 2:12) not only (1) to believe in Christ, ...


6

Kennedy summarizes his view on p. 5, and OP's sense that the paseq is a rough equivalent to how we use [sic] strikes me as about right. Kennedy's view, however, doesn't seem like a plausible -- or at least certainly not a sufficient -- explanation of this masoretic notation. On the one hand, there are just too many instances in which no such "warning" is ...


5

There are two, possibly inter-related, issues here. One is the preposition expected with the root mlk in the hifil; the other is the relationship between the prepositions ʾel and ʿal. 1. MLK + ?? Typically the verb mlk takes the preposition ʿal, "rule over", and in the Hifil it appears so on at least six occasions (1 Sam. 12:1; 2 Ki. 8:20; 1 Chr. 28:4; 2 ...


5

Yes, the imperative is an accurate translation.1 The text in question: ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. (NA28) “Rise, pick up your bed and go home.” (ESV) The first two words I will label: ἐγερθεὶς: participle (aorist passive) ἆρόν: main verb (2nd person, aorist active imperative) This usage of the participle is ...


5

The context (see verse 6) justifies translating the v' as "but." Furthermore, it clearly demonstrates that she is not actually black but simply very darkly tanned. Do not stare at me because I am swarthy [i.e. dark], For the sun has burned me. My mother’s sons were angry with me; They made me caretaker of the vineyards, But I have not taken care ...


5

It is Passive The verb is ἐκρατοῦντο (ekratounto), which is the imperfect passive indicative 3rd plural of the verb κρατέω (krateō), which in this context has the idea of "restrain."1 However, it is not that they did not "see" Jesus (v.15) in some respect, but that when they saw Him, they did not "know" (ἐπιγνῶναι; epignōnai) it was Him, hence the NRSV ...


4

May Viably Be Construed as Either Middle or Passive Voice Your observation about the grammar of the verb compared to the English translations is very astute. Unfortunately, I do not think grammar itself will entirely answer this question. And context fits either option as being viable as well. If Passive, then in a Sense, All Three of Your Ideas are ...


4

The Greek text of 1 Thes. 4:3 according to the Textus Receptus (which the KJV is partly based on) states: τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ ὁ ἁγιασμὸς ὑμῶν ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας One would expect the Greek word καὶ between θεοῦ and ὁ, in order for it to be translated into English as "even." However, this isn't always necessary. Clearly θέλημα ...


4

Short Answer: We can be fairly certain this is just saying that before Jesus could go back up to heaven, He first had to go down to the earth, which is lower. The variants There are two major textual variants in this verse listed by the UBS4, and they shed some light on what is going on here. 1) A large number of later sources added "first" so that it ...


3

Partitive is Nearly Certain as the Correct Understanding K. Grayston makes an argument for the inclusive view,1 but is challenged by both K. L. McKay's brief reply,2 and P.W. van der Horst's more lengthy reply,3 both upholding a partitive view. Grayston argues the inclusive view largely upon two points. First, the inclusive is the case in the primary ...


3

The Idea in Brief The Paseq serves various purposes in the Hebrew Bible. In the first chapter of Genesis, the purpose of the Paseq served as the logical dichotomy between the divine name and what followed. That is, the Paseq occurs in verse 5 and also in verse 10, but was not necessary on the basis of the Masoretic accent principles. Its function was to ...


3

Strictly Grammatical Look is Not Enough H3br3wHamm3r81's answer correctly points out the "οὐ μόνον ... ἀλλὰ καὶ" ("not only ... but also") wording in the verse, and correctly concludes "both" are granted. But that does not entirely answer the question of its meaning, because one must ask in what sense the verse is saying such is granted. There are at ...


3

This answer is largely adapted from Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, 1993. For more see pages 237ff. The main point of this verse is to apply Psalm 95:7-11 and set the stage for the soon-to-be-quoted Genesis 2:2 in the next verse. It is helpful to consider the context: Let us fear therefore, lest perhaps ...


3

A Study of Other Uses with ἐν in the NT There are 6 or 7 occurrences using ἐν in Scripture related to πιστεύω1 (depending on textual variant, which occurs in the verse in question), compared to roughly 46 using εἰς (I did not check for variants in these, hence "roughly") which are noting the thing/person that is believed (i.e. the content of what is ...


2

The "Constructio Praegnans" (lit., loaded-arrangement) provides one possible perspective, which Smyth (1920) describes in his Greek Grammar. He indicates that the "Constructio Praegnans" occurs with verbs of motion with tenses indicating completed action. If the "Constructio Praegnans" were relevant in the passage of John 3:15-16, notwithstanding that no ...


2

The verse appears as follows in the Greek New Testament. 1 Peter 4:6 (GNT) 6 εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι. [NOTE: Arland et al. (2012) note no variants of this verse extant.] There are three verbs in this verse: εὐαγγελίζω = Aorist Passive Indicative (3 person singular) = "the ...


1

Your difficulties in translating Genesis 22:8 and 22:14 are a result of insisting on a certain English translation which may not consistently capture the meaning of the entire passage. The verb ראה usually means "see" or something closely related to seeing. According to Strong's Concordance, the only instance where the verb ראה means "provide" other than ...


1

Possibly a Distinction of Land vs. People Davïd's answer pointed out some useful cross references with מלך (MLK) in relation to the prepositions. An observation of those indicated to me the possibility the author is distinguishing with the prepositions a difference between land area controlled versus people ruled over (geographic versus personal). The ...


1

The first instance, being in the perfect tense, indicates a completed past action with present results. The second instance, being in the imperfect, indicates a progressive or continuous past action. If the author of Hebrews was writing a translation of the KJV, then he should have used the same tense, possibly the aorist, but that's not the situation. ...


1

Both English translations (proposed by the OP) appear appropriate. For example, according to the syntax graph from Wu, A., & Tan, R. (2010) in addition to the syntax graph from Lukaszewski, A. L., Dubis, M., & Blakley, T. (2011), "all Israel" (the sons of Abraham through blood relation) are not "from Israel" (the sons of Abraham through promise). ...


1

The tense of Deuteronomy 30:11-14 is open to debate but is usually taken as the narrative present, with some debating that it could or should be read as future oriented. However, it is drawing a long straw to say that anything written in the future tense is a prophecy, or that a reasonable person would expect it to be a prophecy. Imperative statements are ...


1

Excellent question, Susan. There are different perspectives on this. Some take it that John's own thinking about the epistle changed at this point in his writing, and he began to think of it as a work that would be completed (e.g. Longacre). Others take it that the first set of statements is in regard to what he is presently writing, while the second set is ...


1

The two verses are parallel and complementary. That is, the context points to delivery from the kingdom of darkness, and in this respect one "sees" the Kingdom of God. In this regard, the Apostle Paul cited the words of Jesus, when he (Paul) was before King Agrippa: Acts 26:15-18 (NASB) 15 And I said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus ...


1

The Idea in Brief The Masoretic Text does not indicate here the appearance of the consecutive waw with the Hebrew verb יָשַׁב (to dwell) but instead the consecutive waw with the Hebrew verb שׁוּב (to return). This conclusion comes from the marginalia of the Masoretic Text, which is the Massorah Parva. Discussion The Masoretic Text of the verse appears as ...


1

The Greek word is καταργέω, which means to destroy, nullify, or render impotent. The word occurs 26 times in Christian New Testament: please click here to view each respective context, usage, and translation; and three times in the Greek translation of the Hebrew Bible, which is the Septuagint: please click here to view each respective context, usage, and ...


1

Aorist In non-indicative moods (like the imperative) the "tense" indicates aspect and not time. So the aorist here indicates either a puntiliar (instantaneous) or undefined (generic) kind of action. Passive The active voice is used in Greek when the subject is performing the action (e.g. "he is eating"), while the passive is used to indicate an action ...


1

The causal agent of the passive voice does not appear to be God, but unbelief. That is, there is compelling biblical evidence that the agent of the blindness in this context (in the passive voice) was "slowness of heart." First we see that when Jesus had earlier spoken of his imminent death and resurrection, the disciples did not understand because at that ...



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